“I have nothing new to teach the world. Truth and non-violence are as old
as the hills. All I have done is to try experiments in both on as vast a
scale as I could.”

–
M K Gandhi

The above short statement
of the Mahatma is itself sufficient enough to elucidate the stature of
Gandhi and the spirit in the root of Gandhism besides proving its
significance for the present and all times to come. Further, this statement
is, despite being short, capable of illustrating the source and basis of his
life and ideas for those who are, more or less, familiar with life of
Gandhi, and Gandhism. Even though, as I have observed during my continuous
visits to various places of the world, people of the present generation,
youth in particular, desire to learn more and more about Satya and
Ahimsa, the core points of Gandhian philosophy, it is necessary to make
a fair analysis of life of Gandhi on one hand, and Gandhism, having this
short statement in the centre, on the other.

The word Gandhi is about
that Mohandas Karamchand Gandhi, who on the basis of his exemplary and
inspiring life and works became an icon and ideal not only for his
contemporaries all over the world, but equally for generations to come. The
legacy he has left through his actions, which he successfully carried out on
the strength of the supreme human value of Ahimsa, in fact, makes him
relevant for all times to come.

Gandhism is, in quite clear
and simple words, an amalgam of Mahatma Gandhi’s views and practices,
actions. It consists of ideas, which Mahatma Gandhi presented before the
world, and his actions, which he described as his experiments with truth. We
know he to the maximum possible extent treated his individual life in
accordance with his ideas, therefore, those who hold merely his ideas to be
the Gandhism, they are not correct. In this regard, Mahatma Gandhi cannot be
compared to Karl Marx whose thoughts are termed as Marxism. As the Mahatma
has simultaneously been a man of action, it is unfair if merely his ideas
are named as Gandhism.

Now, after becoming
reasonably familiar with the reality of the both, Gandhi and Gandhism, and
accepting their indivisibility from each-other, it will not be inappropriate
if with the purpose of analyzing the subject in hand in easy manner, we go
forward by keeping the word Gandhism as the nuclei.

Gandhism, as is evident
from the short statement quoted in the beginning of discussion in hand, is
entirely based on Ahimsa, non-violence. Ahimsa is the most
ancient, perpetual, individual as well as social, welfaristic and all-timely
value. It is a religion in grandeur. It is permanently present in human
nature. Moreover, it is an essential condition for existence, the basis of
development and the achievement of goal in life. It is a soul force, a
virtue of the soul. The soul itself is a part of truth. Hence, being a
permanent, eternal and all-timely, and a virtue of the soul simultaneously,
Ahimsa is a truth-based value; truth is perpetual, it is permanent.
Therefore, the following statement of Mahatma Gandhi seems worthy of
consideration here in this regard:

“Truth and
non-violence are the two sides of the same coin. Both have the same value.
Difference lies in approach only. On one side there is non-violence; on the
other side is truth.” [Harijan Sewak: July
13, 1947]

In this very context
another statement of the Mahatma also seems distinctive and exemplary. He
says:

“My love for
non-violence is superior to that for every other thing, mundane or
supra-mundane. It is equaled only by my love for truth, which is to me
synonymous with non-violence through which and which alone I can see and
reach truth.” [Essentials of Gandhian
Thought, page 9]

Thus, it is clear that the
life, work and ideas of Mahatma Gandhi remained to a large extent in
uniformity with his own statement quoted in the beginning of discussion. His
actions-experiments remained continue in search of truth. The Mahatma made
efforts continuously for the welfare of one and all. Indeed, Ahimsa
was the only means in search for truth and to achieve whatever Gandhi could
in the larger interest of humanity. Truth remained intact in all of his
actions carried out for the establishment of justice, equality and freedom
on the strength of Ahimsa in South Africa, or in India.

The distinctive success of
Gandhi’s own actions, and triumph of those movements, which were carried out
by others in different parts of the world by applying the Gandhian way in
its refined form and as per the demand of time and space, well proves itself
the importance, validity and significance of the Gandhian way, Gandhism, in
current perspective. Therefore, it is inevitable that the Gandhian way
should be analyzed properly, with honestly, sincerity and without having
prejudice. If it is done accordingly, its relevance will become apparent;
the Gandhian way, Gandhism, will pave the way to resolve unprecedentedly.

Nevertheless, some of the
points, which can be signified for those from the present generation who
have high hopes from Ahimsa-based Gandhian way, Gandhism, or who
desire solution of problems through it, are as follow:

To
accept Ahimsa by understanding the basic spirit at the root of
non-violence, making intent underlying the act the acid test of Ahimsa
in particular;

To
identify the strength of Ahimsa, realizing its necessity and
inevitability in life with sincerity;

To have
patience toward outcomes of Ahimsa, having full faith and trust in it
and to get enough courage produced by non-violence;

To
accept Ahimsa as a dynamic force, making it the basis of one’s
day-to-day practices and to proceed accordingly and continuously;

To be
ready to resolve disputes, conflicts and struggles through Ahimsa and
activities related to it, realizing the fact that non-violence is the only
means to resolve problems or there is no other effective means available to
accord success in this regard except Ahimsa [and its activities];

To
accept Ahimsa as the basic source of establishing cooperation at
larger scale, acknowledging the reality of solution through cooperation and
to take the way of non-violent non-cooperation with the purpose of
ascertaining cooperation; to persist as a non-co-operator until the goal is
not achieved, cooperation is not ascertained, but to be ready meanwhile to
absorb success even if it is partly; and

To
accept the triumph achieved through Ahimsa as win-win state, taking
it not the victory of one and defeat of the other as Vinobha Bhave has
rightly pointed out, “One man’s victory is other man’s defeat is true
in the realm of violence. In the spare of non-violence one man’s victory is
also another man’s victory.”

Moreover, Ahimsa is all-welfaristic;
it is a means to reach truth, truth is truth and it is for all in equal
amount. Therefore, accomplishments made on the strength of truth are for one
and all.

This
is the message of Gandhi, the Mahatma to the world. In his life he acted
himself accordingly, in consonance with his ideas. As Gandhi’s works and
views are dedicated to Ahimsa; they are for the welfare of one and
all, Sarvodaya, therefore, they are significant in current
perspective and will be so in all times to come if are refined as per the
demand of time and space, and applied accordingly. Ponder over it and apply
it, results will themselves prove the relevance of Gandhism.